Daily Writing

Tuesday, 11 February 2025

You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Matthew 7:16

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“From their fruits you will recognize them. Not any, they gather from thorns a grape or from thistles figs?” (CG).

In the previous verse, Jesus warned against false prophets who come in sheep’s clothing but who are inwardly ravenous wolves. Now, He continues with, “From their fruits you will recognize them.”

This goes right back to Genesis 1 –

“Then God said, ‘Let the earth bring forth grass, the herb that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself, on the earth’; and it was so. ¹² And the earth brought forth grass, the herb that yields seed according to its kind, and the tree that yields fruit, whose seed is in itself according to its kind. And God saw that it was good. ¹³ So the evening and the morning were the third day.” Genesis 1:11-13

There are various plants bearing particular fruits that have been determined by God to produce according to their kind. Normally, they are distinct enough that a person can look at the tree or bush and tell what kind of fruit it will bear. Some are similar enough in appearance where one has to wait for the fruit to come out. But once it does, you will know what type of plant it is because it will be according to the plant it came from.

With that happening, you will know if you want to keep the plant or cut it down. The fruit is the final indicator to alert a person to what the plant is. Understanding this, Jesus next says, “Not any, they gather from thorns a grape.”

He introduces the word méti, not any. It is derived from the negative particle mé, not, and tis, an interrogative pronoun signifying who, which, why, etc. HELPS Word Studies says, “properly, not perhaps, ‘no on first blush (reaction)’ – while still keeping ‘the possibility open’ to elicit the desired reaction from the listener (reader). … (mḗti) then draws out an immediate ‘no,’ while still conjuring the idea, ‘unless.’”

A.T. Robinson says, “‘Is not this the Christ (mḗti)…’ elicits ‘the negative answer (“this cannot be”) . . . “unless He really is the Christ!” (holding out the “diplomatic possibility”) and thus heightening their interest.’”

Jesus is asking them this question to get them to think through the answer. Do people gather thorns from a grape? Certainly not. As for the words translated as thorns and grapes, both words are introduced by Jesus at this time. Of interest is that the word staphulé, grape, is believed to be the base of the word stephanos, a crown or garland. Just as a cluster of grapes is intertwined, so are the ancient woven crowns. Jesus continues the words with, “or from thistles figs?”

Both words are new as well. The thistle, tribolos, is found only here and in Hebrews 6:8. It is derived from treis, three, and belos, a dart or missile. Hence, it is a crow-footed type of thorny plant or a three-pronged obstruction used in war.

The sukon, fig, goes all the way back to Genesis 3 where its leaves were used to cover Adam and his wife after they realized they were naked. In the Bible, the fig signifies a spiritual connection to God or its lack thereof. That will be further explained in later commentaries in the Book of Matthew. The fig does not, as is often taught, represent the nation of Israel except in how it is spiritually connected or disconnected from God.

The point of Jesus’ words in both clauses is that each plant reproduces after its own kind. The fruit will reveal the type of tree, even if it was previously indiscernible. In using two sweet and tasty fruits, and contrasting them to painful thorns and thistles, He is making a point that will be further explained as He continues.

Life application: The word fruit can be singular or plural. How it is rightly translated is often tricky. At times, there is overlap where it can be translated either way. The Greek will be either singular or plural, but in English, that can be misunderstood.

One fruit is singular. Two fruits are plural. But many of one kind of fruit, such as, “They are all one fruit, the banana,” can speak of the singular type and the plural number of bananas. When referring to more than one kind of fruit, you would normally use the plural, such as, “There is a variety of fruits available.” However, some choose to keep that singular, such as, “There are many types of fruit on the table.” Though it is argued that this is technically wrong, it is not uncommon.

The reason for saying “fruits” in the translation of this verse is because it is plural in the Greek. One might say, “But there is only one type of fruit on each plant.” This is true, but the pronoun is plural too, “their fruits.” Therefore, it is referring not only to an indeterminate number of fruits on a tree, but various types of fruit on more than one tree, each differing from the other. Hence, using “fruits” is the more precise option, even if the singular “fruit” will do.

This is one word that can have several possibilities or translational preferences. This issue then becomes a game of semantics to some teachers and preachers, where they will dogmatically make a point about what Jesus or Paul (or whoever) is saying. In such an instance, the only way to know if what they are saying is true is to check with the original language.

This is why it is good to at least know how to refer to them online. Every single word of the Bible is fully parsed and can be studied in detail on many websites. If you are not sure that what the teacher has presented is correct, do the search and check it out. It would be bananas to not do so!

Lord God Almighty, we live in a marvelous age where Your word is so fully accessible to us that we can study it in the minutest detail without ever leaving our desks. We don’t even need to get out a book. Instead, our fingers on the keyboard of the computer will bring us right to where we need to go. Help us to use this wonderful blessing of the accumulation of thousands of years of history to fully search out Your glorious word. Amen.

Monday, 10 February 2025

“Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. Matthew 7:15

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And you caution from the false prophets who – they come to you in clothes of sheep, and inwardly they are wolves – rapacious” (CG).

In the previous verse, Jesus explained concerning about the narrow gate and the compressed path that leads to the life. He now begins another thought with the words, “And you caution from the false prophets.”

Jesus uses the word pseudoprophétés. It is derived from pseudés, false, and prophétés, prophets. Thus, “false prophets” is a direct translation. Jesus said to have caution from, meaning watch and stay away from, the false prophets. He next says of them, “who – they come to you in clothes of sheep.”

Jesus introduces the probaton, sheep, to the New Testament. Let’s be honest. Sheep are cute. Their hair is soft, white, and fluffy, especially when they are young. Their faces make them look innocent, they bleat soothing noises, and their demeanor is almost always pleasant. Along with that, they graze. They don’t harm anything in their consumption of food.

False prophets come with such appearances and demeanor as well. Their words will be soothing, and one’s ears will be tingled by them. Their message appears appealing and not harmful. However, Jesus says of the false prophets that they are deceiving, “and inwardly they are wolves – rapacious.”

The word esóthen, inwardly, is introduced here. It speaks of the mind or soul of the person. The physical body, appearance, and outward projection are like a sheep. And yet, Jesus says they are lukos, wolves.

The word lukos is from leukos, white, bright, brilliant, etc. This is from their whitish hair. Wolves are devourers. They kill prey and eat it, even beginning if the prey is still alive. They are cunning in their conduct and predatory by nature. They will brazenly go after sheep and devour them without a care. And this is because they are harpax, rapacious.

The word signifies to seize or snatch, like in a robbery. Thus, there is both greed and violence being expressed in the thought. The word rapacious gets this across well when describing a wolf who is standing behind the pulpit, ready to pounce on whoever he can.

Life application: The word lukos is the etymological ancestor to our modern word lycan, a werewolf. Imagine walking into a church, and there was a wolf in sheep’s clothing who was standing in the pulpit. Would you be able to tell the difference in him from a true sheep?

Sadly, the fact is that most cannot. They haven’t bothered to take the time to read and study the word. They trust those who are in positions of authority in the church, often placing them on pedestals as if they were holy in and of themselves.

Their words, if pleasing, will keep the masses coming back. And yet, their words could be words of death. Jim Jones took an entire group of people to Guyana, where they eventually died drinking the Kool-Aid, literally.

This is because Jim Jones had a message that resonated with them. They failed to check the instruction manual, and it cost them their lives. This has happened in innumerable cults in recent times. Jesus warned against them, just as the people of Israel had been warned.

The Roman Catholic Church has been led by such men all along. They have led millions to trust them without ever teaching the word soundly or proclaiming the gospel of salvation by faith alone through grace alone. The current pope is a remarkable case study of just what Jesus warned against. And the people who follow him have failed to check the manual.

If you don’t read and know the Bible, how can you tell if you are being led astray? The truth is you cannot. Read your Bible.

“An astonishing and horrible thing
Has been committed in the land:
³¹ The prophets prophesy falsely,
And the priests rule by their own power;
And My people love to have it so.
But what will you do in the end?” Jeremiah 5:30, 31

Lord God, help us not to “trust but verify.” Rather, help us to know Your word so that we can verify and then trust. Amen.

Sunday, 9 February 2025

Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. Matthew 7:14

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“For narrow the gate and having been compressed the way, the ‘leading to the life,’ and few, they are, those finding it” (CG).

In the previous verse, Jesus said, “You enter through the narrow gate. Because wide the gate and spacious the way, the ‘leading to the destruction,’ and many, they are, those entering through it.” He now continues that thought beginning with, “For narrow the gate and having been compressed the way.”

The word thlibó is introduced here. It signifies to crowd, as if one is in a throng or in a narrow place. HELPS Word Studies says, “properly, rub together, constrict (compress), i.e. pressed together; (figuratively) oppressively afflict (distress), i.e. like when circumstances ‘rub us the wrong way’ that make us feel confined (hemmed in); restricted to a ‘narrow’ place.”

These various instances all indicate some sort of crowding is taking place. As this is a path that one must pass through, the word compressed is suitable. However, in this verse, the verb is a perfect participle. Therefore, “having been compressed” gives the right sense. It was compressed in the past and the effects are ongoing.

Of this narrow gate and compressed path, Jesus says it is “the ‘leading to the life.’” The path and the gate are both referred to in the singular. It is one avenue alone that marks the way to “the life.” Though only Young’s elsewhere includes the article in the translation, its inclusion is appropriate. It isn’t just life, as if you can keep living in this earthly body, but “the life.”

It is the thought explained in Leviticus 18:5 –

“You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.”

In Genesis 3, because of man’s disobedience to the Lord’s law, access to the tree of life by which man could live forever was denied. Death entered the world. In Leviticus, a promise was made that through obedience to the law, the man shall live. Many scholars pass this off as meaning “live happily,” have a “higher life,” possess “true life,” etc. Their thoughts speak of a content and prosperous life under the law.

This is not at all what is being relayed here. It is a promise that if a man keeps the requirements of the law, he will live and not die. On the flip side, if one does not keep the requirements of the law, he will die and not live.

The Lord was dwelling in their presence. Access to Him was restricted because of the sin nature of man, but also because of the law itself. But in fulfillment of the law, access would naturally be granted once again. It could not be otherwise. The law is given to give life. If life is promised, then it must be granted.

If one doesn’t die, then he continues to live. If he lives forever, then he has eternal life. This is the implication of the words. This verse is looking forward to Christ – The Man who, in fact, did keep the ordinances and judgments of Yehovah, and He thus possesses eternal life.

This is exactingly explained in the book of Romans, but elsewhere in the New Testament as well. Christ fulfilled the law, and thus the law is fulfilled. In Him, life is granted. If you are looking for access to restored paradise and to the Tree of Life, you need look no further than Jesus Christ. He is “The Man who did.” As for what He did and the benefits of His work, He next says, “and few, they are, those finding it.”

The words seem contradictory to the church age which has spanned two thousand years and which has seen innumerable multitudes come to Him through faith in the gospel. However, there are two considerations that should be addressed.

The first is that the number of those in the church is actually small in relation to the total number of people that have been born over the centuries. But more to the point is that Jesus is specifically addressing His disciples and Israel through them. It is true that few of Israel would find Jesus and enter through Him. Paul says as much in Romans 9-11, such as –

“Isaiah also cries out concerning Israel:
‘Though the number of the children of Israel be as the sand of the sea,
The remnant will be saved.
²⁸ For He will finish the work and cut it short in righteousness,
Because the Lord will make a short work upon the earth.’” Romans 9:27, 28

Life application: There is life, and then there is life. People can go to the hospital, get healed, and return to life as usual. However, there is a life that transcends this life. It is life that must be appropriated in a specific way.

The use of the perfect participle concerning the way to “the life” shows that it was made that way and it will not change. God is not fickle. He would not send Jesus to die on the cross just to say, “Good job, Son, Your shed blood now provides another way to be reconciled to Me.” Rather, the Bible teaches that He is the only way to be reconciled to God –

“Then they said to Him, ‘What shall we do, that we may work the works of God?’
²⁹ Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent.’” John 6:28, 29

Lord God, give us the stamina when facing the crowd that comes against us to stand and acknowledge that Jesus alone can restore man to God. May we never give false hope in any other path to reconciliation. We know there is none. But we thank You that You have given us one. Yes, thank You for Jesus Christ our Lord and Savior. Amen.

Saturday, 8 February 2025

“Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Matthew 7:13

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“You enter through the narrow gate. Because wide the gate and spacious the way, the ‘leading to the destruction,’ and many, they are, those entering through it” (CG).

In the previous verse, Jesus gave a summary statement of the Law and Prophets, noting that what you want men to do to you, do also for them. Now, He continues with words that concern the issue of salvation, beginning with, “You enter through the narrow gate.”

The pulé, gate, is introduced here. It signifies the leaf or wing of a folding entrance. Jesus will refer to the kingdom of heaven in verse 7:21, and so His words now are setting up how to enter that kingdom.

The word is also used metaphorically for the gates of Hades as well –

“And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.” Matthew 16:18

Please note that Hades is not the ultimate end of man, which is the Lake of Fire. Rather, it is the depository for the dead of all ages. It is the equivalent of Sheol in the Old Testament. As for Jesus’ words now, this word pulé is the same word used in the Greek Old Testament in Genesis 28 –

“Then Jacob awoke from his sleep and said, ‘Surely the Lord is in this place, and I did not know it.’ ¹⁷ And he was afraid and said, ‘How awesome is this place! This is none other than the house of God, and this is the gate [Greek: pulé] of heaven!’” Genesis 28:16, 17

Jesus used that account in Genesis and applied it to Himself in John 1 –

“And He said to him, ‘Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.’” John 1:51

As Jesus is applying the idea of this gate to heaven being narrow, He is telling His disciples that it is not just an easy walk-through for throngs and throngs all at once. Rather, it is passage for a small amount at any one time.

Of this gate, Jesus introduces the word stenos, narrow. It is used only three times in the New Testament, and each is used in the same general context. Its use in Luke 13:24 is in connection with a thura, door, instead of a gate. Being used in the same context as here in Matthew, Jesus is using the words in a synonymous manner.

This is important to remember, because the thura is the same word used by Jesus when referring to Himself as well –

“Then Jesus said to them again, ‘Most assuredly, I say to you, I am the door [thura] of the sheep. ⁸ All who ever came before Me are thieves and robbers, but the sheep did not hear them. ⁹ I am the door [thura]. If anyone enters by Me, he will be saved, and will go in and out and find pasture. ¹⁰ The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.’” John 10:7-10

Putting together these pieces of the larger picture of what the Bible is conveying to us, the words of Jesus continue with, “Because wide the gate and spacious the way, the ‘leading to the destruction.’”

Jesus gives a contrasting thought to the gate into the kingdom of the heavens. Instead of being narrow, the gate and way to destruction will fit many all at once. It is an easy and open access point, like the southern border of the United States during the Biden administration.

The word Jesus uses, translated as wide, is found only here, platus. It gives the sense of being spread out flat. Thus, it is something broad or wide. It is where our modern word “plate” is derived from.

The word translated as spacious, euruchóros, is also found only here. It is derived from two words indicating broad or wide as a space or territory, like a region. It is like there is an entire district that is opened up to swallow the unbelieving of humanity.

In these words are still two more new words to consider, apagó, to lead, lead away, lead astray, put to death, etc. It is an external action that affects the one being led. The other word is apóleia, destruction. It signifies something being completely severed or cut off from what should have been.

Jesus’ words concerning these things imply that such an end is a much more likely way for people to take. As He next says, “and many, they are, those entering through it.”

Jesus is giving hints of the path to salvation that must later be pieced together from other parts of Scripture. Ultimately, what He is saying points to Him being the narrow point of access to reconciliation with God. Any other supposed path is part of a much wider access point that leads to separation from God.

Gates are used to allow access, but they are also used to restrict both access and egress. Jesus’ words ask His readers to consider where they are going, how they intend to get there, and the ramifications of taking the wrong way.

“Thomas said to Him, ‘Lord, we do not know where You are going, and how can we know the way?’
⁶ Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me.’” John 14:5, 6

Life application: The symbolism used here is consistent with that used in the Old Testament. There is a narrow way that one can return to fellowship with God, and there is a world of ways that fail to allow that fellowship.

When one pursues the right path, there is an infinite expanse on the other side where eternal fellowship is realized. On the contrary, there is a cramped, dark, and terrifying enclosure on the other side for those who choose the wrong path.

The path to restoration is one that calls for faith in what God has done through Jesus. The path to destruction is one that rejects faith in Jesus. This includes other religious preferences that don’t include Jesus. However, it also includes those who claim to be Christians but who are relying on their own works rather than faith in what Christ has done. And more, it includes those who follow a false Jesus.

As you can see, God has given us one avenue. That is through faith in the finished work of Jesus. Only His shed blood can cover your sins and provide a reconciliation between God and you. Choose wisely. Choose Jesus.

Heavenly Father, help us to responsibly consider our state before You, acknowledge that we cannot save ourselves, and then may we do what is right by throwing ourselves at the foot of the cross, faithfully accepting what Jesus has done. He alone can restore us to You. Help us to get this message out! Thank You, O God, for Jesus our Lord. Amen.

Friday, 7 February 2025

Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets. Matthew 7:12

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Therefore, all as what you may determine that men, they should do to you, thus also you, you do to them. For this, it is, the Law and the Prophets” (CG).

In the previous verse, Jesus finished a thought concerning the nature of man in relation to God. We are evil, but we still bear hints of His nature, doing what is right toward our children, but He provides more abundantly than we do. Now, He makes a summary statement, beginning with, “Therefore, all as what you may determine that men, they should do to you.”

He uses the word oun, translated as therefore. HELPS Word Studies says that it “is typically translated ‘therefore’ which means, ‘By extension, here’s how the dots connect.’” The question that arises quite often with the use of this word is naturally, “What dots?”

At what point do the dots begin for there to be this summary “therefore?” It is not always easy to determine. In the case of Jesus’ words now, it seems extremely difficult to find the logical point where His words began. In fact, the thoughts since 7:1 have not seemed to logically fit into what He is now saying in verse 7:12.

Despite this, He is giving a summary that consists first of how His disciples want others to treat them, “what you may determine that men, they should do to you.” In the manner they desire, He continues with, “thus also you, you do to them.”

His words are often called the golden rule. The way you want to be treated, so you must also do toward others. The thought, though expressed a bit differently, is similar to the conclusion others have made. For example, Confucius, using the negative of the precept, said, “Do not to others what you would not wish done to yourself.”

Likewise, Rabbi Hillel said, “…whatsoever is hateful to thee, that do not thou to thy neighbor, ‘this is all the whole law,’ and the rest is an explication of it, go and be perfect.” Jesus finishes His thought in a similar manner, saying, “For this, it is, the Law and the Prophets.”

In other words, this precept sums up the Law and the Prophets. The thought is not unlike what the Lord has already said in Leviticus 19:18 –

“You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the Lord.”

Jesus will again use this terminology concerning the Law and the Prophets later in Matthew 22, also citing Leviticus 19 –

“Jesus said to him, ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ ³⁸ This is the first and great commandment. ³⁹ And the second is like it: ‘You shall love your neighbor as yourself.’ ^40 ‘On these two commandments hang all the Law and the Prophets.’” Matthew 22:37-40

Jesus refers to both loving God and loving one’s neighbor as being that on which all the Law and the Prophets hang in Matthew 22. However, Jesus only cites the part about interactions between oneself and others here. Therefore, the sentiment among many scholars is like that of Matthew Poole, saying, “This precept containeth in it the substance of all that is to be found in the books of the law and the prophets which concerneth us in reference to others, the sum of the second table, which requireth only justice and charity.”

In other words, they say that what Jesus is saying here isn’t a sum of the whole Law and the Prophets but that part dealing with interactions between others (the second tablet of the Ten Commandments), while the interactions between the Lord and men are contained on the first tablet.

This has to be read into Jesus’ words. He does not say this. He says that what He has taught is the Law and the Prophets. But how can this be if His words now only deal with interactions between others? The answer is what the word oun, therefore, summarizes, which is everything since Matthew 5 where Jesus said –

“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. ¹⁸ For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. ¹⁹ Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. ²⁰ For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.” Matthew 5:17-20

Since that point, Jesus has brought in the nature of the law in many aspects, including Israel’s relationship with the Father. That is seen, for example, in the Lord’s Prayer and what He says in the surrounding words –

“Therefore do not be like them. For your Father knows the things you have need of before you ask Him. ⁹ In this manner, therefore, pray:
Our Father in heaven,
Hallowed be Your name.
¹⁰ Your kingdom come.
Your will be done
On earth as it is in heaven.
¹¹ Give us this day our daily bread.
¹² And forgive us our debts,
As we forgive our debtors.
¹³ And do not lead us into temptation,
But deliver us from the evil one.
For Yours is the kingdom and the power and the glory forever. Amen.
¹⁴ “For if you forgive men their trespasses, your heavenly Father will also forgive you. ¹⁵ But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” Matthew 6:8-15

One cannot disassociate his relationship with God when dealing with others while under the law. Jesus has clearly laid out the impossible weight of the law that rests upon those under it. It is the reason for His coming. A person’s righteousness must exceed that of the Scribes and Pharisees. In fact, he cannot err in a single point of law (a jot or tittle) and be held blameless before the law.

That is why Jesus’ coming was necessary. Without God’s personal intervention, not a person could be saved. Man, apart from the law, is already condemned (John 3:18, Romans 5:12, etc.). How much more condemnation, then, came with the giving of the law.

Man is being given schooling on what he needs to be right before God. That “what” is a Who, Jesus. Only He can meet the demands of the greater understanding of the law that He has set forth so far in Matthew 5-7. Without Him, all men stand condemned.

Life application: Paul is quite clear concerning the reason for the law –

“Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. ²² But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. ²³ But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. ²⁴ Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. ²⁵ But after faith has come, we are no longer under a tutor.” Galatians 3:21-25

The Gentiles were never under the Law of Moses. The Jews could not fulfill the Law of Moses but were kept under guard by it until Christ came. The law was given as a means of instruction concerning what God was going to do in the giving of Jesus Christ.

Unfortunately, so many have failed to see this. Instead, they keep themselves under the law (Jews), or they place themselves under the law that was never given to them (Gentiles trying to show God that they are worthy of His merit).

All men must come to God with empty hands. In essence, “Lord God, I have no merit or standing before You. I put my trust in the finished work of Jesus Christ alone.”

Heavenly Father, thank You for the cross of Jesus Christ where we find complete reconciliation with You. Jesus is our only trust, and He is our complete hope. Amen.